Surah 5. Al-Ma'ida, Ayah 112

The relevant words, in the generally accepted reading of the Qur'an, are hal yastati' rabbuka, meaning "can thy Sustainer", or "could thy Sustainer", or "is thy Sustainer able". Inasmuch as, on the face of it, this reading would imply a fundamental doubt in God's power to do anything that He wills (an imputation which does not agree with the characterization, in the Qur'an, of Jesus' disciples as firm believers), most of the commentators see in the query of the disciples something similar to one person's asking another, "Could you go with me?" - that is to say, not implying a doubt as to the other's ability to go but, rather, an uncertainty as to his willingness to do it (cf. in this respect, Tabari, Baghawi, Razi, Raghib; also Manar VII, 250ff.). We have, however, positive evidence of the fact that several of the most outstanding Companions of the Prophet - 'Ali, Ibn 'Abbas, 'A'ishah and Mu'adh ibn Jabal - read the words in question in the spelling hal tastati' rabbaka, which might be rendered as "Couldst thou prevail upon thy Sustainer?" (Tabari, Zamakhshari, Baghawi, Razi, Ibn Kathir): a reading which implies the disciples' uncertainty as to Jesus' ability (in the spiritual sense of this word) to make the above request of God. Thus, 'A'ishah, refusing to accept the more common reading hal yastati' rabbuka ("can" or "could thy Sustainer"), is reported to have said: "The disciples of Jesus knew better than to ask whether God is able to do anything: they merely asked [of Jesus], 'Art thou able to request thy Sustainer?'" (Razi). Moreover, according to an authentic Tradition quoted in the Mustadrak, Mu'adh ibn Jabal stated unequivocally that the Prophet himself had imparted to him the reading hal tastati' rabbaka ("Couldst thou prevail upon thy Sustainer?"). To my mind, the weight of evidence points to this second alternative: but in view of the more general reading, I have rendered the phrase as above. As regards the disciples' request - and Jesus' subsequent prayer - for a heavenly "repast" (ma'idah, the word which gave the title to this surah), it might possibly be an echo of the request for daily bread contained in the Lord's Prayer (cf. Matthew vi, 11), since, in religious terminology, every benefit that accrues to man is "sent down from heaven" - that is, by God - even if it comes into being through man's own efforts. But, on the other hand, the manner in which the disciples are said to have asked for the "repast" - and particularly their explanation given in the next verse - rather seems to point to a request for a miracle which would assure them of God's "acceptance" of their faith. (See also next note.)

The request of the Disciples savours a little of (1) want of faith, (2) too much attention to physical food, and (3) a childish desire for miracles or Signs. All these three can be proved from the Canonical Gospels. (1) Simon Peter, quite early in the story, asked Jesus to depart from him, as he (Simon) was a sinful man (Luke v. 8). The same Peter afterwards denied his Master three times shamelessly when the Master was in the power of his enemies. And one of the Disciples (Judas) actually betrayed Jesus. (2) Even in the Canonical Gospels, so many of the miracles are concerned with food and drink, e.g., the turning of the water into wine (John, ii, 1-11); the conversion of five loaves and two small fishes into food for 5,000 men (John vi. 5-13), this being the only miracle recorded in all the four Gospels; the miraculous number of fishes caught for food (Luke V. 4-11); the cursing of the fig tree because it had no fruit (Matt. xxi. 18-19); the allegory of eating Christ's flesh and drinking his blood (John vi. 53-57). (3) Because the Samaritans would not receive Jesus into their village, the Disciples James and John wanted a fire to come down from heaven and consume them (Luke ix. 54).